Art; English literature -- History and criticism; Literature -- History and criticism
No one will be surprised to learn that fourteen hundred years ago the
Chinese laid down six canons of art. Nothing is more natural than that
some great artist, reviewing in old age his life and work, should deduce
from the mass of experience and achievement certain propositions, and
that these, in time, should become rules, to be preached by pedants,
practised by dilettanti, and ignored by every artist worthy of the name.
What does surprise us is that the first of these Chinese canons should
be nothing less than a definition of that which is essential in all
great art. "Rhythmic vitality," Prof. Giles calls it; Mr. Okakura, "the
Life-movement of the Spirit through the Rhythm of things"; Mr. Binyon
suggests "the fusion of the rhythm of the spirit with the movement of
living things."
"At any rate," he says, "what is certainly meant is that the artist
must pierce beneath the mere aspect of the world to seize and
himself to be possessed by that great cosmic rhythm of the spirit
which sets the currents of life in motion. We should say in Europe
that he must seize the universal in the particular."
"The universal in the particular," that is perhaps what the greatest art
expresses. Perhaps it is a widespread consciousness of this that
produces all great movements; and perhaps the history of their decline
and fall is nothing more than a history of its gradual decay and
disappearance. Great movements seem to arise when men become aware
suddenly that the universe has a soul: the first artists of a movement
are the men who perceive most clearly this soul in every part of the
universe; they are called Primitives. They are men driven to art by the
intolerable necessity of expressing what they feel; they break silence
only because they have something to say; and their one object is to say
it as completely and intelligibly as possible. Primitives stand in a
class by themselves because they have perceived more clearly than others
the reality that lies beneath the superficial, and because, having no
other end in view, they have expressed it more completely.
Public-domain text, read in full here on John Shaqi.
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